Dōtoku

All buddhas and ancestors are expression. Therefore, when selecting the buddhas and ancestors of buddhas and ancestors, one invariably asks and grasps, "Have you expressed it or not?" This asking and grasping is done with the mind, it is done with the body. It is done with the staff and the whisk, it is done with the pillar and the lantern. Where there is no buddha or ancestor, there is no asking and grasping, there is no expression, because there is no such place.

This expression is not obtained by following others, nor is it the ability of one's own power; it is simply that, precisely because there is the thorough investigation of buddhas and ancestors, there is the expression of buddhas and ancestors. Within that expression, one practiced and verified realization in the past, and one exerts effort and investigates the Way now. When one exerts effort on the buddhas and ancestors of buddhas and ancestors and affirms the expression of buddhas and ancestors, this expression naturally becomes the effort of three years, eight years, thirty years, forty years, and one expresses it with total exertion.

[A marginal note says: Thirty years, twenty years—these are all years and months that have become expression. These years and months, combining one's strength, cause expression.] At this time, even during those several decades, there was no gap in expression. Being so, the seeing and attainment at the time of verification and realization must be true. Because one takes the seeing and attainment of that time as true, the present expression is undoubtedly so. Therefore, the present expression is endowed with the seeing and attainment of that time. The seeing and attainment of that time is endowed with the present expression.

Because of this, there is expression now, there is seeing and attainment now. The present expression and the seeing and attainment of that time are one continuous thread, they are ten thousand miles. The present effort is precisely being exerted through expression and seeing and attainment. This effort of maintaining hold deepens as months deepen and years accumulate in layers, and further, one casts off the effort of the years and months that have come before.

When about to cast off, one affirms the casting off equally of skin, flesh, bones, and marrow; one affirms the casting off together with the land, mountains, and rivers. At this time, taking casting off as the precious place of ultimate arrival, as one intends to proceed to where this intention reaches—since this intending to arrive is itself manifestation—right at the true moment of casting off, there is an expression that appears without having come. It is not the power of the mind, it is not the power of the body, yet there is expression spontaneously. Once one is expressed, it is not perceived as rare or strange.

Even so, when expressing this expression, one does not express the inexpressible. Even if one recognizes expressing with expression, if one has not yet verified and realized the ground of inexpressibility as the ground of inexpressibility, one is still not the true face of buddhas and ancestors, not the marrow of buddhas and ancestors. Therefore, how could the ground of expression of "three prostrations, relying on the seat and standing" be the same as the ground of expression of the lot of skin, flesh, bones, and marrow?

The ground of expression of the lot of skin, flesh, bones, and marrow does not connect to, is not endowed with, the expression of "three prostrations, relying on the seat and standing." That I and another now meet as "walking together among different kinds" is that he and another now meet as "walking together among different kinds." In me there is a ground of expression, there is a ground of inexpressibility. In him there is a ground of expression, there is a ground of inexpressibility. In the ground of expression there is self and other; in the ground of inexpression there is self and other.

The venerable master Zhaozhou Zhenji addressed the assembly, saying: "If you, for your entire life, do not leave the monastic community, and for ten or five years sit fixedly without speaking, no one will call you a mute. Thereafter, even all the buddhas will not surpass you." Given this, consider the ten or five years dwelling within the monastic community, repeatedly experiencing frost and blossoms; reflect upon the effort and pursuit of the Way in a lifetime not leaving the community. How much of a verbal expression is that sitting fixedly which has been cut off? The walking, standing, sitting, and lying of not leaving the community—how much must there be of no one calling you a mute?

Although one's lifetime does not know its origin, if one is caused to not leave the community, then it is not leaving the community. What kind of path through the night exists between a lifetime and the community? You should simply affirm the fixed sitting. Do not despise the not-speaking. Not-speaking is the correct head and correct tail of verbal expression. Fixed sitting is one lifetime, two lifetimes. It is not one moment, two moments.

If there are ten or five years of fixed sitting without speaking, even all the buddhas surely cannot treat you lightly. Truly, this fixed sitting without speaking is what even the buddha-eye cannot see, what even buddha-power cannot pull in. It is because all the buddhas cannot do anything to you. What Zhaozhou says is that the verbal expression of fixed sitting without speaking—all the buddhas not only cannot call it mute, they cannot call it not-mute. Therefore, a lifetime not leaving the community is a lifetime not leaving verbal expression. Ten or five years of fixed sitting without speaking is ten or five years of verbal expression.

It is a lifetime not leaving non-expression; it is ten or five years of non-expression. It is cutting off the sitting of a hundred thousand buddhas; it is a hundred thousand buddhas cutting off your sitting. Therefore, the verbal expression attained by the buddhas and ancestors is a lifetime not leaving the community. Even if one is a mute, there must be attained expression; do not study that a mute must lack expression. One who has expression is not necessarily not a mute. A mute also has expression.

Mute sounds should be heard; mute words should be listened to. If one is not mute, how could one meet as mute, how could one converse as mute? Since this is already a mute, how to meet, how to converse? One should investigate and study in this way, and thoroughly discern the mute.

In the assembly of Master Zhenjue of Xuefeng, there was a monk who went to the mountainside, gathered grass, and built a hut. Though years passed, he did not shave his head. Who could know the daily activity within his hut? The atmosphere of the mountains was serene and solitary. He made himself a wooden ladle, went to the streamside, drew water, and drank. Truly, he was one who drinks from the stream. As days passed and months came, his household style was quietly revealed.

One time, a monk came and asked the hut master, "What is the meaning of the Patriarch's coming from the West?" The hut master said, "The stream is deep; the ladle handle is long." The questioning monk did not hesitate, did not bow, did not seek further instruction. He climbed the mountain and reported this to Xuefeng. Xuefeng, having heard the account, said, "It is indeed very strange. Even so, this old monk must go myself to test him." The meaning of Xuefeng's words is: however good it may be, it is still suspicious; nevertheless, this old monk should go personally and examine it. And so it was. One day, Xuefeng suddenly had his attendant take a razor and abruptly went. He went directly to the hut.

As soon as he saw the hut master, he asked, "If you can express it, I will not shave your head." This moment must be contemplated. "If you can express it, I will not shave your head"—this sounds like "not shaving the head is the expression." How so? If this expression were truly an expression, ultimately it would be 'not shaving.' This expression must be heard with the power to hear it. It should be expounded for those who have the power to hear it. Then the hut master washed his head and came before Xuefeng. Did he come expressing it, or come not expressing it? Xuefeng then shaved the hut master's head. This episode is truly like the single blooming of the udumbara flower.

It is not only rare to encounter, it must be rare to hear. It is not the realm of the seven sages or ten sages, nor is it the glimpse of the three worthies or seven worthies. The ranks of sutra masters and treatise masters, the ranks of those with spiritual powers and transformations, could never fathom it. To meet the Buddha appearing in the world means to hear such an episode as this. For a moment, consider: what is Xuefeng's saying, "If you can express it, I will not shave your head"?

Those who have not yet expressed it, hearing this, if they have power, should be startled and doubtful; if they lack power, they will be bewildered. It does not ask about Buddha, does not speak of the Way; it does not ask about samadhi, does not speak of dharani. Such questioning, though it resembles a question, resembles the Way. It should be investigated meticulously. And so, because the hut master was genuine, he was not bewildered when assisted and provoked by the expression. His household style was not hidden; he came having washed his head.

This is the principle of "the Buddha's own prajñā, not reaching its limit." It is the manifest body; it is the expounding of the Dharma; it is the liberating of beings; it is coming having washed the head. At that time, if Xuefeng had not been that person, he would have put down the razor and laughed aloud, "Ha ha!" However, Xuefeng had that power, and because he was that person, he shaved the hut master's head. Truly, if it were not "only between buddha and buddha," it would not be like this. If it were not "not one buddha, not two buddhas," it would not be like this. If it were not "dragon with dragon," it would not be like this.

Though the black dragon's heart never slackens in guarding its pearl, naturally it enters the hand of one who understands gathering and releasing. Know this: Xuefeng tests the hut master; the hut master sees Xuefeng. Expressing, not expressing; having his head shaved, shaving the head. Therefore, even without prior arrangement, there is a way for the good friend of expression to visit. The companion of non-expression, though absent, has a place of mutual understanding. Where there is mutual understanding in practice, the expression is fully realized.